佛說阿那律八念經
Sutra on the Eight Mindfulnesses Spoken by the Buddha to Aniruddha
後漢西域三藏支曜譯
Translated by Zhi Yao, a Tripitaka Master from the Western Regions, Later Han Dynasty
聞如是：
Thus have I heard:
一時，佛在誓牧山求師樹下。賢者阿那律，在彼禪空澤中坐思惟言：「道法少欲，多欲非道；道法知足，無厭非道；道法隱處，樂眾非道；道法精進，懈怠非道；道法制心，放蕩非道；道法定意，多念非道；道法智慧，愚闇非道。」
Once, the Buddha was staying on Mount Shimo, beneath the Tree of Seeking a Teacher. The elder Aniruddha was sitting in a secluded marshland, deep in meditation, and began to reflect:
"The Path requires few desires — having many desires is not the Path. The Path demands contentment — being insatiable is not the Path. The Path seeks solitude — delighting in crowds is not the Path. The Path requires diligence — laziness is not the Path. The Path governs the mind — rekindling reckless indulgence is not the Path. The Path stabilizes awareness — wandering thoughts are not the Path. The Path embodies wisdom — ignorance and delusion are not the Path."
佛以聖心逆知其意，譬如力士屈申臂頃飛到其前，讚言：「善哉善哉！阿那律！汝所念者為大士念。聽吾語汝大士八念，善思行之。當學四禪撿意觀法而無中止，必獲大利，不失所願。何謂四禪？惟棄欲惡不善之法，意以歡喜，為一禪行。以捨惡念專心守一，不用歡喜，為二禪行。歡喜以止，惟如法觀覺見苦樂，為三禪行。又棄苦樂，憂喜悉斷而住清淨，為四禪行。已學如是，而後惟行八大人念。四禪為撿意法，快見於行，得利願疾，不復中止。又少欲者，其義譬如王有邊臣，主諸椷簏滿中綵衣，而汝自樂著麁弊者，少欲知足，隱處精進，制心定意，智慧捨家，不以戲慢，無有差跌，必安隱人，至泥洹門。是八大人念，惟四禪撿意觀法，其義譬如王有邊臣，監主厨宰和調五味，而汝自樂乞食，趣得救身不以快心。其義譬如王有遊觀樓閣，而汝自樂山澤樹間燕處精進，無欲於世。其義譬如王有邊臣，主諸良藥及酪酥醍醐石蜜，而汝自樂有疾以服，小便趣得除惱。以行八念，思惟四禪，精進不虧，心無差跌，必自安隱至泥洹門。」
The Buddha, with his awakened mind, knew Aniruddha’s thoughts instantly. Like a strong man flexing his arm, he appeared before him and praised him: "Excellent, excellent, Aniruddha! What you are thinking is the insight of a great being. Listen, and I will teach you the Eight Great Remembrances of a noble person. Reflect on them well.
You should learn the four states of meditative absorption (dhyāna) to focus the mind and see clearly, without interruption. This will bring great benefit and help you fulfill your aspiration without fail.
What are the four dhyānas?
First, let go of desire, unwholesome thoughts, and harmful states. Mind filled with joy—this is the first dhyāna.
Second, let go of scattered thinking. Focus the mind single-pointedly without needing joy—this is the second dhyāna.
Third, joy fades. Abiding in mindful observation, you see clearly both pleasure and pain—this is the third dhyāna.
Fourth, let go of both pleasure and pain. All worry and joy are cut off, and you dwell in pure equanimity—this is the fourth dhyāna.
Once you have mastered these, then practice the Eight Great Remembrances. The four dhyānas are the method to steady the mind and see clearly. When practiced well, they bring swift results and fulfillment without interruption.
Now, consider simplicity of desire: It is like a king who has officials guarding chests full of fine silk robes, yet you choose to wear coarse, simple clothes. That is having few desires and being content. Live in solitude, practice diligently, tame your mind, focus your attention, and cultivate wisdom. Leave home, not out of playfulness or carelessness, without stumbling, and you will surely find peace and reach the gate of Nirvāṇa.
These are the Eight Great Remembrances. The four dhyānas focus the mind and allow you to see clearly. Consider this: It is like a king who has officials supervising chefs who blend the five flavors, yet you are content to beg for food, only taking enough to sustain your body, not for indulgence.
Consider this further: It is like a king who has a pleasure pavilion with towers, yet you are content to dwell in mountains, forests, and under trees, practicing diligently in seclusion, without worldly desires.
Consider this as well: It is like a king who has officials in charge of fine medicines—curds, butter, honey, and rock sugar—yet when you are ill, you are willing to take even simple medicine to relieve your suffering.
By practicing the Eight Remembrances and contemplating the four dhyānas with unwavering diligence, your mind will not waver or stumble. You will surely find peace and reach the gate of Nirvāṇa."
佛說是已，即還誓牧告諸弟子：「道當少欲，無得多欲；道當知足，無畜遺餘；道當隱處，無樂眾會；道當精進，無得懈怠；道當制心，無得放逸；道當定意，無得亂念；道當智慧，無得愚闇。
The Buddha, having spoken thus, immediately returned to the cowherds and declared to his disciples: "The path requires few desires, not many; the path requires contentment, not hoarding leftovers; the path requires seclusion, not delighting in crowds; the path requires diligent effort, not laziness; the path requires taming the mind, not indulgence; the path requires a settled mind, not scattered thoughts; the path requires wisdom, not ignorance."
「比丘當少欲者快，謂身自少欲，不使眾人知我少欲，義當從是。
「比丘知足，謂應器法衣牀臥病藥，得食足止，不畜遺餘，義當從是。
"A bhikkhu is content with what he has—the alms bowl, robes, lodgings, and medicine for illness. When receiving food, he takes enough to satisfy his needs without storing up excess. This is the proper way to live."
「比丘隱處，謂避人間，不入眾會，遠居山澤巖石樹間。如有四輩，若王大臣來從問道，為說清淨欲令疾去。譬如貧人負豪姓債，為主所牽抴，欲離不樂潛隱遠遁，義當從是。
"A secluded bhikkhu means one who avoids human society, does not attend gatherings, and dwells far away in mountains, marshes, rocky caves, or among trees. If four groups of people—such as kings or ministers—come to ask him about the path, he teaches them about purity, desiring them to leave quickly. It is like a poor person in debt to a wealthy family, dragged along by the creditor, wishing to escape, unhappy, and secretly fleeing far away. This is indeed the principle to follow."
「比丘精進，謂斷非法，勤行經道未常懈惓，上中後夜經行坐臥，常覺寤意念淨以除五蓋，義當從是。
「比丘制心，棄欲惡法，坐意惟觀，以斷苦樂，得四禪行，義當從是。
「比丘定意，謂常一心，觀身觀意觀法，不為猗行，攝念就道捨癡惱想，義當從是。
「比丘智慧，謂知四諦：苦、習、盡、道。何謂苦諦？生苦、老苦、病苦、死苦、憂悲惱苦、恩愛別苦、怨憎會苦、所欲不得苦、合五盛陰苦。生苦者，謂人隨行所墮，受胞成生，已出形現，根入受長。老者，謂人根熟形變，髮白齒落、筋緩皮皺、僂步拄杖。病者，謂人罪行所致，癰疽瘡膿癎癲長病，亦百餘種。死者，謂人命逝形壞，溫消氣絕魂神離逝。是皆為苦。何謂習諦？謂婬心樂喜而生恩愛，志在貪欲，令復有漏，眾行滋盛以著自縛。所謂愛者，眼愛色、耳愛聲、鼻愛香、舌愛味、身愛細滑、心愛所欲；但觀其常樂在望，安以為利，呼言是我有，以著自縛，從是故色痛想行識五陰愛盛，見常貪樂，謂是我有，以著自縛。所謂色者，精神所受地氣、水氣、火氣、風氣，變化為形；以所愛著，令眼識色、耳識聲、鼻識香、舌識味、身識細滑、意識法著，信為習諦。何謂盡諦？不受不入，愛盡無餘，縛著已解，如慧見者，不復有一切故。世間人無所見，五陰所著；計數已盡，愛縛都解，已從慧見非常、苦、空、非身故斷，是為盡諦。何謂道諦？謂八直道，正見、正思、正言、正行、正治、正命、正志、正定。何謂正見？正見有二：有俗、有道。知有仁義，知有父母，知有沙門梵志，知有得道真人，知有今世後世，知有善惡罪福，從此到彼以行為證，是為世間正見。已解四諦：苦、習、盡、道，已得慧見，空淨非身，是為道正見。正思亦有二：思學問、思和敬、思誡慎、思無害，是為世間正思；思出處、思忍默、思滅愛盡著，是為道正思。正言亦有二：不兩舌、不惡罵、不妄言、不綺語，是為世間正言；離口四過，講誦道語，心不造為，盡無復餘，是為道正言。正行亦有二：身行善、口言善、心念善，是為世間正行；身口精進，心念空淨，消蕩滅著，是為道正行。正治亦有二：不殺盜婬，不自貢高，修德自守，是為世間正治；離身三惡，除斷苦習，滅愛求度，是為道正治。正命亦有二：求財以道不貪苟得，不詐紿心於人，是為世間正命；以離邪業，捨世占候，不犯道禁，是為道正命。正志亦有二：不嫉妬、不恚怒、不事邪，是為世間正志；離心三惡，行四意端，清淨無為，是為道正志。正定亦有二：性體淳調，守善安固，心不邪曲，是為世間正定；得四意志，惟空、無想、不願，見泥洹源，是為道正定，是為道諦。比丘捨家棄捐恩愛，安靜思道無所戀慕，意不隨欲淨無罣礙，是為道法，義當從是。」
賢者阿那律聞佛說經，開導其意受行三月，漏盡意解，得三治以為證已，自覺得羅漢，便說偈言：
「夫欲而無厭， 樂眾以放意，
是行以致苦， 修惡多所著。
少欲知道行， 知慚不自見，
是法墮清淨， 遠惡致度世。
道意不貪生， 亦無樂死別，
吾以如空定， 諸苦得待時。
從佛受教命， 守行棄欲惡，
所身患已捨， 得利就無為。
自致至三治， 已拔恩愛根，
當於維沙聚， 竹園般泥洹。」
佛說阿那律八念經